Introduction

The eolith debate mirrors the development and demise of evolutionist anthropology in Britain between 1880 and 1940. This paper traces the connections between some of the key protagonists in the controversy, especially those associated with the Pitt-Rivers Museum at Oxford. The evolutionist pre-occupation of early Oxford anthropology with the continuity between archaeology and ethnology is shown to be linked to an interest in the Eolithic controversy, and these concerns persisted into a second generation as evolutionism was marginalized and prehistoric archaeology matured. Although the eolith debate finally floundered in the debris of the “epistemic rupture” between the world of Victorian evolutionism and late twentieth-century anthropology, some of its technical pre-occupations—particularly in relation to what we would now call ethnographic analogies and in terms of the techniques for distinguishing artefacts from geofacts—persist and are very much current issues.     

Learning to Serve? Employment aspirations and attitudes of young working-class men in an era of labour market restructuring

Economic restructuring in cities in advanced industrial nations has, perhaps for the first time in more than a century, resulted in young working-class people facing poorer economic prospects than their parents did at the same age. For poorly educated and low-skilled young men, in particular, the decline in urban manufacturing employment means that their employment opportunities are limited and the possibilities of gaining and retaining relatively well-paid work have declined in the final decades of the twentieth century. As the socially-valued attributes of masculinity are so dependent upon economic participation, the loss of work for men is seen by many commentators as a crisis, and it has undoubtedly led to increases in poverty, as well as being associated with rises in suicide rates, especially among younger men. In this article, the author explores the ways in which young men on the verge of entering the labour market think about themselves and their employment opportunities. The article is based on interviews with low-achieving young men in Cambridge and Sheffield who were in the final year of compulsory schooling and beginning to think about their working lives.     

The Cripps mission of 1942: A reinterpretation

In 1926, the Empire Marketing Board (EMB) was established to foster empire trade without the use of tariffs. It was to simulate imperial preference by redirecting consumer choice away from ‘foreign’ goods and towards the produce of ‘home and empire’. Using newspapers, pamphlets, film, exhibitions and poster displays, the EMB aimed to ‘bring the empire alive’ to British consumers. This paper analyses the presentation of three settler dominions—Australia, New Zealand and Canada—in the EMB's advertising campaigns. The EMB's large visual archive has been the subject of only limited study, most of which has focused on a homogeneous reading of empire. This article argues that the work of the EMB reveals the presence of a separate discourse of empire—a ‘dominion discourse’—that has not been recognised in cultural histories of empire, which, with the recent exception of ‘British world’ studies, have been more interested in mapping and conceptualising the formation of identities in other colonial settings. The ‘dominion discourse’ emphasised the familiar, white and ‘British’ nature of the former colonies of settlement, attributes that are clearly displayed in the campaigns of the EMB, but can also be found in settler culture much more widely. In doing so, the white dominions stressed not only their difference from the dependent colonies, but their similarity to Britain. Though the inter-war period is often associated with the rise of distinctive national identities and the loosening of imperial bonds, the production of these attributes in an imperial and metropolitan context draws attention to both the transnational nature of identity formation and the continuing importance of Britain and empire in the construction of settler culture in this period.     

‘Death to Sarts’: History,injustice and a complex insult in Central Asia (Respond to this article at http://www.therai.org.uk/at/debate)

Recently published independent inquiries and detailed chronologies of the violence that occurred in the southern Kyrgyzstan city of Osh in 2010 noted the frequent and threatening use of ‘Sart’ against Uzbek residents in the city's mahallas. This article explains the significance and potency of this insult as the confluence of perceived historical injustices, iniquities in post‐independence land privatizations, and current hardships of food insecurity and poverty. It considers the significance of narratives of ‘Soviet injustice’ (outlawing of pastoralism, collectivization, and land confiscation) for contemporary nationalist agendas which emphasize Kyrgyz harm. With increasing political fragmentation and social disunity, the fear of further inter‐communal violence is ever present, and it is suggested that twenty years on from independence the Kyrgyzstan government will need to find ways of openly debating such interpretations of the past without undermining national reconciliation.     

Walter the Chancellor on Ilghazi and Tughtakin: a prisoner’s perspective

This article concerns two leading Turkish rulers, active in the Near East during the crusading era: Tughtakin of Damascus and Ilghazi of Mardin. They were important commanders, but the surviving sources create difficulties when outlining the contours of characters and cultural perspectives. Muslim authors typically present them as idealised Islamic rulers and yet it is difficult to accept such stereotyped portraits. This article sheds new light on these men, seeking to understand how far they had transitioned from the steppe culture of their forefathers into a more distinctively Islamic mould. It focuses in particular on the Antiochene chronicle written by Walter the Chancellor. He witnessed both rulers at first hand when he was their prisoner in Aleppo in 1119, an experience which left him deeply scarred. This is tainted evidence, yet it will be shown that many of Walter’s observations also provide invaluable insights that deserve to be taken seriously.     

CONTRASTS MARRIAGE AND IDENTITY IN WESTERN FIJI

You see how people get married here, how much work it involves. The mats, the drums, the animals, it's murder! If it's a woman, that's all right, you just go and eat. But if you've got a young man, you have to start raising cattle. With you foreigners, it's easy. You have a small party and that's it. It's better that way, here it is just too much. You know how the Indians get married, Niko? The man goes to the woman's father and says, ‘Here's a thousand dollars. How about it?’ He says, ‘That's not much.’ Then the man offers fifteen hundred, he says ‘Ummm.’ Then when the man offers two thousand, he says, ‘All right.’ Different customs, say!     

The disparate histories of binocular vision and binaural hearing

Vision and hearing are dependent on disparities of spatial patterns received by two eyes and on time and intensity differences to two ears. However, the experiences of a single world have masked attention to these disparities. While eyes and ears are paired, there has not been parity in the attention directed to their functioning. Phenomena involving binocular vision were commented upon since antiquity whereas those about binaural hearing are much more recent. This history is compared with respect to the experimental manipulations of dichoptic and dichotic stimuli and the instruments used to stimulate the paired organs. Binocular color mixing led to studies of binaural hearing and direction and distance in visual localization were analyzed before those for auditory localization. Experimental investigations began in the nineteenth century with the invention of instruments like the stereoscope and pseudoscope, soon to be followed by their binaural equivalents, the stethophone and pseudophone.     

A Case of Identity: The Artefacts of the 1770 Kamay (Botany Bay) Encounter*

Collections of Indigenous artefacts made during the voyages of Captain James Cook have been extensively researched, but significant issues around the provenance and identification of artefacts remain complex and unresolved. This article considers the case of a shield in the British Museum, said for fifty years to have been appropriated by Cook at the time of first contacts with Gweagal in April 1770, and other artefacts associated with the same encounters.